Scandinavia Travel Quotes

As Anne grew, so did her ambition to travel. Her dream destinations became further flung and more exotic. It did not satisfy her to leave England for a week or two; throughout her adult life she spent months at a time away from home, including periods of residence in Paris. Having also explored Italy, Belgium, Holland and Switzerland, in the summer of 1833 Scandinavia and the Baltics were in Anne’s sights. After months of indecision, she finally ‘determined to go north’ on 17th July that year, resolving to end her journey in Denmark.

Until recently it has been assumed that in similar cases in the Scandinavian homelands, exotic and imported artefacts buried with women were gifts from men. This is especially so in western Norway, where artefacts looted from Britain and Ireland have mostly been found in women’s graves. But the new isotopic and genetic evidence on migration has forced us to rethink the interpretation of these burials. The recurring problem is trying to work out whether it was the object or its owner who travelled. When it comes to women in the Viking Age, the conclusion has almost always been the former, which has had an enormous impact on how we have viewed women’s agency – their involvement and individual participation – in the entire period. Partly the issue is that the interpretation of the objects has been based on a number of assumptions that lead to circular arguments, a serpent biting its own tail, going right the way back to the start of the Viking Age.

Un altro viaggio al Nord è stato di più lunga durata e forse non finirà mai; i suoi porti e le sue stazioni si chiamano Kierkegaard e Jacobsen, Strindberg, Hamsun e così via; potrei tracciare la mappa dell'intera Scandinavia solo con i nomi di Brandes e Gjellerup, Geijerstam, Lagerlöf e Heidenstam, Garborg, Ibsen, Bjørnson, Lie, Kielland, Duun, Undset e non so chi altro; magari Per Hallström. Ma anche Ola Hansson, Johan Bojer e altri, altri come Andersen Nexø e via di questo passo. Se però ho vissuto un poco al Lofoten o nel Dalarna, se ho camminato lungo il Karl Johans Gate, è perché non c'è niente da fare, prima o poi l'uomo deve poter vedere di persona qualcuno di quei luoghi nei quali si sente a casa, per poi rimanere stupito, in un modo o nell'altro: o di averlo già visto una volta, o di non esser riuscito neanche a immaginarlo. È questa la particolarità della grande letteratura: di essere ciò che di più radicato possieda un popolo e, nello stesso tempo, di parlare una lingua comprensibile e intimamente vicina a ciascuno. Non c'è diplomazia, non c'è alleanza di popoli così universale come la letteratura, ma la gente non le attribuisce il giusto peso, è così. E per questo che gli uomini possono ancora odiarsi ed essere estranei tra loro.

Although they made it their own, the Vikings were not the first explorers of the North Atlantic. For at least two centuries before the beginning of the Viking Age, Irish monks had been setting out in their curachs in search of remote islands where they could contemplate the divine in perfect solitude, disturbed only by the cries of seabirds and the crashing of the waves on the shore. The monks developed a tradition of writing imrama, travel tales, the most famous of which is the Navigatio sancti Brendani abbatis (The Voyage of St Brendan the Abbot). The Navigatio recounts a voyage purported to have been made by St Brendan (d. c. 577) in search of the mythical Isles of the Blessed, which were believed to lie somewhere in the western ocean. The imrama certainly show a familiarity with the North Atlantic–the Navigatio, for example, describes what are probably icebergs, volcanoes and whales–but they also include so many fantastical and mythological elements that it is impossible to disentangle truth from invention. There is no evidence to support claims that are often made that St Brendan discovered America before the Vikings, but Irish monks certainly did reach the Faeroe Islands and Iceland before them. Ash from peat fires containing charred barley grains found in windblown sand deposits at Á Sondum on Sandoy in the southern Faeroes has been radiocarbon-dated to between the fourth and sixth centuries AD. Although no trace of buildings has yet been found, the ash probably came from domestic hearths and had been thrown out onto the sand to help control erosion, which was a common practice at the time. As peat was not used as a fuel in Scandinavia at this time but was widely used in Britain and Ireland, this evidence suggests that seafaring Irish monks had discovered the Faeroes not long after Ireland’s conversion to Christianity. No physical traces of an Irish presence in Iceland have been found in modern times, but early Viking settlers claimed that they found croziers and other ecclesiastical artefacts there. There are also two papar place-names (see here) associated with Irish monks, Papos and Papey, in the east of Iceland. The monks, all being celibate males, did not found any permanent self-sustaining communities in either place: they were always visitors rather than settlers.

After the fall of Atlantis and Lemuria, the elements of civilization were brought by survivors to the British Isles and Scandinavia, which, along with the Arctic, make up the remnants of what had once been. Due to the devastating after-effects of the Age of Catastrophe, the inhabitants of Britain were forced to vacate their habitats and flee for safety to the eastern climes. They crossed the land-bridge between Britain and Scandinavia, and ventured into lands less affected by the great cataclysm. Southward and eastward they went, taking their customs, religious rites, technology, language, art, music and symbolism. However, because these forced emigrations occurred before the official dates posited for civilization's rise, they have been deliberately ignored. Nevertheless, in 2008, new found evidence revealed that Egypt was indeed colonized by Westerners over fifteen thousand years ago. Wall paintings dating from this remote period have been found in southern Egypt bearing a striking resemblance to those found in the caves of Lascaux, France. As Comyns Beaumont said, this artwork is Nordic in origin. It belongs to travelers from the North-West who desperately sought refuge from the cataclysm that made their own homelands uninhabitable. The races of Egypt, Libya and India knew these handsome visitors as “Men of Gold,” “God Men,” “Good Men,” “Goat Men,” and “Stag Men.” In the Bible they are cryptically referred to as “Edomites” or "Red Men." This title - attributed to early Egyptians - simply denotes sunburn. Red is the color a fair Caucasian man’s skin turns when exposed to intense equatorial heat. It is singular to find a white